Revised from a post of November 2019
What follows is a look at Rudolf
Steiner's Philosophy of Freedom in the context of Goethe’s understanding of the
polarity in nature between particular and universal, ie, between
phenomenon and Architype.
For example, Goethe looks at a particular phenomenon in nature, such as a particular
plant, and he seeks to understand what universal principal is expressing
itself in that plant formation.
For Goethe, the particular plant is an expression of that universal plant - or
archetypal plant.
Thus the natural world is, for Goethe, a multitude of particular phenomena,
each of which is a manifestation of its own universal law, or architype.
Rudolf Steiner continues his own study in this relationship between universal architypes and particular phenomena. But whereas
Goethe never turns his attention onto Human consciousness itself, Steiner does.
Steiner’s use of Goethe’s method for understanding human consciousness forms
the basis of his own epistemology. Steiner formulates this epistemology in
terms of the relationship between the percept and the concept.
The percept is the particular pole, for it is always a very specific instance
of experience – whereas the concept corresponds to the universal pole.
One of the first observations
Steiner makes with regards to the relationship between concept and percept is
that, whereas percepts arise without any effort on our part, concepts always rely
on our own thinking activity in order for them to become realised in
consciousness.
The focus of Steiner’s entire
thesis then becomes thinking, and in so doing he reveals
something profound; if we take the first axiom to be true, that all manifest
reality consists of two polarities, the particular object and its corresponding
universal architype, then it follows that thought itself is something quite
unique. For it is thought that connects all universals with their particulars,
all phenomena with their architypes. Without thought, we would never arrive at
the concept of a plant at all, we would be left only with each particular plant
before us, and we would lose it again as soon as we moved our gaze to something else.
It is thanks to thought that we
can recognise the continuity between one (particular) instance of experience and any another.
But this means we have to
reformulate our original axiom; we no longer just have a duality between
particular and universal, we now have a triad – with thinking being that
principal that combines the duality into a higher unity.
From the perspective of this
third unity, (thinking) it is possible to see that, although percept and
concept appear at first to be two different things, they are in fact only
separate for human consciousness. In reality they are one. Knowledge is
the process by which this temporary separation is overcome; in thought,
concept and percept are reunited. In this lived moment of reunification,
we are living in reality1.
In this way, Steiner demonstrates
that the apparent duality between particular and universal/ percept and concept
– is resolved in thought.
So much for epistemology and
metaphysics, now let’s turn to freedom.
Among the multitude of real
things in the world there is the (particular) phenomenon of my own self.
As a thing in existence, I too am a percept. And just as for Goethe, the particular
plant is the expression of a universal plant (Architype), so too there must be
a corresponding universal concept that is expressing itself in me –
there must be an architype for the human being itself.
What is this architype? What is the human being's own concept2?
We are all conditioned, to varying degrees, by cultural and social customs, and
so the universal corresponding concept that expresses itself in my particular
individuality (the percept of myself) is to begin with a concept appropriate to
my ethnicity and culture.
I have a body too, and so biological concepts also determine and express
themselves in this percept of myself. This fact has led many modern people to
conclude that human individuals are basically just biology. They imagine that
the concepts discovered by “biology” are sufficient in explaining all aspects
of individual expression. In other words, they assume that an individual is governed by the same laws (concepts) as all other life forms.
They are not wrong, they just miss out all the other universal concepts that
also express themselves in the individual, such as the aforementioned
cultural ones, to name the most obvious.
Yet both the concept of biology and the concept of culture miss out something of our human nature that is of most importance; the fact that I, as a particular phenomenon, can
think.
Why is this so special?
Because, as we have seen, thinking is that thing which connects all universals
with their particulars, it transcends the dichotomy between particular and
universal. Sure, Thinking appears in me as my own particular activity,
but in its essence, thinking leads out beyond my particularity and points to the
source of all existence - that higher unity.
This has significance for my own life. For in reality, I am not only concerned
with knowledge. I am also a "doer". By acting out something, I can
bring to particular expression a motive that has, as its
source, a universal concept that I have grasped by my own intuition. In doing
so I bring into particular form something real where otherwise no particular -
ie, perceptual – expression would have existed before.
As a knower I am confronted with
a percept and curiosity compels me to discover the concept that explains that
percept. But in an act of will the situation is reversed; I start with a
concept and then find a way to bring that concept into perceptual existence.
This means two things.
1 – in an act of will the concept (universal)
relies on my own individual (particular) volition in order to become perceptual.
This means that the concept doesn't express itself in human beings in
general, it only expresses itself in those who have the intuition of that
concept and wish to act on it.
And 2 – because a particular
individual can think – he/she is not in bondage to the polarity between
particulars and universals. In other words, a universal concept that I
contemplate in thought does not determine me as do other cultural or biological
concepts. The concept that has become conscious in my thought can only come
to expression if I myself wish to bring it to expression. Without anything compelling me, only my love for the concept can be the cause of its expression.
An over-arching universal concept (architype) of the particular human individual
must then take into account individual intuition and self-determination out of love.
This means, as Steiner points out, “that we cannot think out fully the percept of
the (particular) human being without arriving at the concept of the free
spirit as his/her purest expression”3. The concept “free
spirit” is the only concept that fully encompasses the full potential of
the human phenomenon. However, by definition, this concept (free spirit) only
manifests in those individuals who of themselves have realised their own
power of intuition - that is, who have realised, or made real, their own free
spirit.
“Man must unite his own concept
with the percept “man” by his own activity”4.
As we have seen, for everything else in the world this is not necessary; a
plant is always an expression of its architype. It has no choice in the matter.
“The concept and the percept are indissoluble; they are separated only
for our perception”5.
“But for the human being, it is different. The human being's own concept (the
free spirit) is actually separated, to be just as actually united
by him”6. "Concept and percept (architype and phenomenon) coincide only if the human being makes them coincide"7.
In conclusion, the human being is that phenomenon, where-by it falls upon
the particular (the individual) to express what is its
own universal.
Thus I, as human individual, am
my own determinate; I am free 8.
References 1 to 8 - The Philosophy of Freedom by Rudolf
Steiner
